we understand why the institutes do it in India in this era with this current day concept of social cohesion and this neo-con agenda in globalisation etc etc and some of our Ahlul Hadeeth have fallen into this badly and it is INCORRECT and may Allaah rectify their affairs Ameen, but what problems were there in 1980 when Qari Tayyab, the rector of Dar al-Uloom Deoband had to invite the Mushrikah Indira Gandhi to their Deobandi Madrassah for their 100 anniversary. Although she never went, she did however go at a later invitation.

Below are some powers attributed to the sufis of the Chisti Tariqah by Zakariya Khandlawee al-Deobandee al-Hanafee (Mashaikh-e-Chist, Eng.Trans. Saadiq publications)

Any person, on whom Hazrat (Nizamuddin Deen al-Umri) cast his gaze would become a Shahid-e-Shuhood immediately. (Shahid-Shuhood is a high ranking Wali those who dwell in a lofty state of Divine Presence and Perception – Translator of Mashaikh-e-Chist) (page.192, Saadiq publications)

By a gaze of Hazrat Abu Ahmad (Khawajah Abu Ahmad Abdaal Chisti), a man could be transformed into a performer of karaamat. (page.145, published Majlisul Ulama of South Africa)

His (Khawajah Moinud Deen Chisiti) gaze was sufficiant to transform a man into a Sahib-e-Marifat.(page.45, Saadiq publications)

Khawajah Moinud Deen Chist became ba’yt to Hazrat Uthmaan Haaruni, and by his virtue of Tawajjuh, Moinud-Deen Chisiti attained perfection in sulook in a single day. (page.145, Saadiq publications)

Khawajah moinud Deen Chisti once passed by an orchard of a hostile Shiah chief, who would kill any person who adopted the names, Abu Bakr, Umar, and Uthmaan. Moinud Deen Chisti sat near the pond. The Shiah appeaerd in a furious state intending to kill Moinud Deen Chisti. But when Hazrat glanced at him, the shiah fell down. When he gained his consciousness, he was a transformed person and a staunch follower. (page.147, Saadiq publications)

Comment:

The Prophet’s ( صلى الله عليه وسلم) uncle Abu Talib was within sight of the Prophet ( صلى الله عليه وسلم), but he was not able to bring him to Islaam and Allaah said to him ( صلى الله عليه وسلم):

“Indeed, you (Muhammad صلى الله عليه وسلم) guide not whom you like, but Allaah guides whom He wills. And He knoes best those who are the guided” (Qur’aan 28:56)

Furthermore, the son of Nuh (عليه السلام) and the father of Ibraheem (عليه السلام) were within sight of these great Prophets, but they were unable to guide them.

Do the Deobandi’s believe in every tale without asking why the Prophets did not have these powers?

“During the era his opposers (i.e. Rashid Ahmad Gangohi’s) were causing commotion concerning the issue of Imkaan al-Kadhib (the possibility of Allaah lying) and issued a legal edict of his takfir. In a gathering of Sian (a reverend saint) Tawakul Shah Anbalwi, a moulvi mentioned the divine and holy Imam’s name and said he believed that Allaah could lie. On hearing this Sian Tawakul Shah lowered his head and began to meditate (in a trance) for a while and then lifted his head and said in Punjabi, “What are you people saying!!! I am seeing the pen of Maulana Rashid Ahmad (Gangohi) writing above and beyond the (Allaah’s) Arsh.” Tazkirah ut-Rashid (2/322) (this was the outcome of his meditation)

Rashid Ahmad Gangohi, a deobandi hanafi sufi churchfather who is considered one of the pillars of the deobandi sect had a biography written about him. It was per his sons instruction Masood Ahmad and the chief contributors and annotators were also deobandi sufi churchfathers in their own right from them were the likes of Ashiq Ilahi Meerthi, Abdul Qadir Raipuri and Khalil Ahmad Saharanpuri (or Ambethvi – the author of Muhannad). It was essentially penned by Ashiq Ilahi and Khalil Ahmad Saharanpuri annotated it. Then Khalil Ahmad Saharanpuri took it upon himself to publish this biography.

2 points to be noted

There is ample evidence this book (ie Tazkirrah ur-Rashid) was published in Rashid Ahmad Gangohi’s lifetime, so he saw it, read it and might have even checked it. Although this is not exactly certain as there is no publication date on the book and neither does the intro indicate anything?

Secondly some deobandi quarters and “innocent sympathisers” may argue that Rashid Ahmad Gangohi never actually wrote this. So we answer and say this is not problematic from a number of angles. The first being his close students, murids, disciples and sympathisers compiled and penned the book and they were aware of his Aqidah and what it conformed to i.e. essentially what his aqidah was. Secondly, these compilers are the pillars of the deobandi sect themselves and hold enormous weight so this is detrimental in itself. Thirdly this book is his memoirs i.e. his thoughts, what he presented to the people, how the people saw him and in what light and his general teachings. At the very least we should understand and hold this as a deobandi aqidah.

So what do they say, and it indeed this type of belief and aqidah sends shivers up the spine. In the same token let this be a reminder to the deobandi sympathisers, when will you stop defending such anti Islam and idolatrous aqidah?

The Prophet (Peace & Blessings of Allah be upon him) gave two hair strands from his beard in a dream

Shah Sahab delivers a saying that : “My father informed me that once he fell sick , so he received the honour of visiting the Prophet (Sallallaahu Alayhi Wassallam) in his dream. The prophet (Sallallaahu Alayhi Wassallam) said: “My son, how are you?” after this the Prophet foretold my father’s well being and granted two blessed hairs from his blessed beard. I was cured there and then and when I opened my eyes had I both the strands of hair in my hand”. Shah Sahab further says that his father granted him one of those blessed hair strands.

Zulnun Misri narrates that he saw some youth bowing and prostrating with great zeal, upon inquiring the youth or one of them said “I am seeking permission from Allah” so within moments, a paper sheet came down flying and it had written on it “this is a message from Allah to his pious and grateful slave that you may go back for I have forgiven all your sins”

Tabish Sahib writes that someone informed him that in the masjid of Maharashtra college (Bombay) once a jama`at came to conduct lessons/dars. So this man also sat with this group. So the speaker started praising this blessed work of tableegh and what they do until he said “the virtue of this blessed work is such that even if the one who goes out in it’s path and lays his eyes upon a pregnant woman then she will give birth to a WALI due to his seeing”

1. Rasheed Ahmad Gungohi writes in Al-Baraheen al-Qatiya about the superiority of the Madrasa (school) of Deoband … a noble person was blessed with a vision of the Prophet Muhammad (sallallahu alaihi wa-sallam), in which he saw Allah’s Messenger (sallallahu alaihi wa-sallam) speaking in Urdu. The noble person asked, ‘How do you know this language, while you are an Arab?’ He (sallallahu alaihi wa-sallam) said, ‘From the time I have been in contact with the scholars of the school of Deoband, I’ve known this language’.” Rasheed Ahmad Gungohi comments, “From this we understand the greatness of this Madrasa (school).”[1]

2. Moulana Zakariyah says: “Once he (Imdadullah Muhajir Makki) saw in a dream that he could not lift his feet on account of the awe, which pervaded his being. Suddenly, his honorable ancestor, Mulla Bulaqi appeared and taking hold of Haji Sahib’s hand, presented him to Rasoolullah. In turn, Rasoolullah took hold of his (Haji Sahib’s) hand and assigned him into the care of Shaikh Mashaikh Hazrat Mia’nji Nur Muhammad.”[2] 3. Moulana Zakariyah says: “… Hazrat’s (Imdadullah Muhajir Makki) sister-in-law saw Rasoolullah in a dream saying: “Get up! (Move away!) I shall prepare the food of Imdadullah’s guests who are Ulema.”[3]4. Moulana Zakariyah says: “Once a man saw in his dream that Hazrat Haji Sahib (Imdadullah Muhajir Makki) was wearing the Mubarak cloak of Rasoolullah…”[4]5. Moulana Zakariyah says: “After Ziyarat of Rasoolullah’s grave, he (Imdadullah Muhajir Makki) derived fuyudh of that holy place. During his time in Medina, while in Muraqabah in the area known as ‘a garden from the gardens of Jannah’ (i.e. the area between the Sacred grave and blessed minbar), he had the honor of making Ziyarat of Rasoolullah, who placed an amamah (turban) on his head.”[5]6. Moulana Zakariyah says: “In one of the villages in the district of Surat, there was an Imam of the Masjid, whose name is Sulaiman Mia. He dreamt that two Buzurgs with the holiest countenance were sitting on a throne. Sulaiman Mia asked this man: “Who are these great people?” He replied: “The great one is Rasoolullah and the other is Moulana Rasheed Ahmad, the Shaikh of Moulvi Ahmad Buzurg, former principal of Dhabel Madrasa.”[6][1] Al-Baraheen al-Qatiya, p.30.[2] Irshaadul-Mulook (Eng. Trans) p. 29-30, Mashaikh-e-Chist (Eng. Trans) p.209 and Imdadul-Mushtaq ila Ashraful-akhlaq, (Urdu version) p. 8.[3] Mashaikh-e-Chist pp. 221, Ikhmaalush Shiyaam (Eng. trans) pp. 45, Irshaadul-Mulook (Eng. trans) p.32 and Imdadul-Mushtaq ila Ashraful-akhlaq, (Urdu version) p. 8-9[4] Mashaikh-e-Chist p.223.[5] Mashaikh-e-Chist p.221.[6] Mashaikh-e-Chist (Eng. Trans) p.248-249.

NOTE:

In this website we have used the word "Deoband" which only refers to those that have studied Deobandi Aqeedah and have adopted it.
It ABSOLUTELY DOES NOT refer to any of the laymen brothers and sisters that ONLY attribute themselves to Deobandi sect without even knowing their reality, aqeedah & manhaj.
The layman is insha'Allah free from the innovations, kufr and shirk of Deobandis.